Heaven Abyss, 2016. Oil, ashes and charcoal on burned panel. 43"x 57"

Informed both by "Czech fatalism and American optimism," TOM PAZDERKA's interdisciplinary practice is loaded with symbols of conflicting ideologies: burned books, raw two-by-fours, buildings crashing down, remote rustic cabins and the famous, solitary individuals who retreated there. In Freedom Club, he highlights underlying connections between notorious (Ted Kaczynski) and beloved (Henry David Thoreau) cabin dwellers. In Twenty Years of Progress, he explores a never-ending cycle of creation and destruction in drawings on charred book pages. Tom earned his BFA at Western Carolina University in 2012 and his MFA from University of California, Santa Barbara in 2016. He just closed a solo exhibition called Into Nothing: New Paintings in Ash and Oil at the Architectural Foundation of Santa Barbara, that was accompanied by a public discussion with artist Maiza Hixson titled Art(ists) of Survival. Since June 2016, Tom has been an Artist-in-Residence at Red Barn Project Space, UC Santa Barbara, where he curated the group show Somewhere or Nowhere At All. In June 2017, his solo exhibition American Gothic will bring the Residency to a close. Tom lives and works in Santa Barbara, California.

OtherPeoplesPixels: In your artist statement, you say “Often I combine a particular Czech fatalism with an American optimism to strange effect.” Can you say more about how you bring this fatalism and this optimism together in your choice of materials, images and subject matter?


Tom Pazderka: Yes, great question right from the start. Czech culture is by nature fatalistic and pessimistic about the future. It comes from centuries of struggle for its own voice and freedom from the rule of neighboring nations and empires. For the past one to two hundred years, there has been an unofficial national discussion about the ‘lot of the small nation’ and what this really means. History is offered as a solution and as an obstacle to national progress and interests. Throughout history, Czechs have struggled for freedom from oppressive forms of religion, then feudalism, the aristocracy and monarchy, the empire, then communism. Finally, with today’s freedom comes another kind of servitude in the form of consumerism and political and cultural deferral to the West. It’s only taken 25 years for pessimism and fatalism to rear its ugly head again.

America and Americans do not have this issue. The world to them is open and wide. Perhaps an entire century of victories and becoming one of the world’s superpowers is a way to achieve cultural hegemony and solidify positive feelings of optimism for the future, regardless of the true nature of these victories. Even the smallest of American grassroots movements—no matter how big or terrible the opposition is—always maintains optimism and hope for change. American nature seems to be one of persistent triumphalism that seems to go back centuries to the Protestant work ethic. This is unheard of in Central Europe. If I was to boil it down I would say that America seeks to constantly renew itself at the expense of the old, while Europe and Czech in particular, seek to solidify and reconcile its present with a chaotic and problematic past at the expense of its future.

Outpost, 2016. Burned image and woodcut on recycled pallets. 72" x 72"

OPP: So how does this affect you personally?

TP: I was born in the Czech Republic, while it was still Czechoslovakia, but moved to the U.S. when I was 12. I have been in the country long enough to be considered half Czech and half American. But I often feel like I am neither Czech nor American. The particularities of the two cultures at play here are sometimes in opposition. I, myself, have become infected by the optimist bug. This is why I am drawn to dark and beautiful imagery and the grit of raw materials. I am attracted by things that are terrifying but also aesthetic. And I use a lot of wood because it’s a humble material, readily available everywhere, but at the same time it is what the U.S. is built upon.

Falling Twilight, 2014. Charcoal on burned book paper. 120" x 48"


OPP: A recurring strategy in your work is burning images onto tiled two-by-fours and book pages. How do construction and destruction meet, physically and conceptually, in your series Twenty Years of Progress (2014).  


TP: In Twenty Years of Progress I chose several significant events that took place between the years 1994—the year I emigrated to the U.S—and 2014, when returned to the Czech Republic for an artist residency. All of the events have negotiated destruction in some way. Some were quite notorious, such as the burning of churches in Norway or the demolition of the Murrah building in Oklahoma City. But one of them went completely unnoticed and that was the demolition of the building of the former Czech Communist Party newspaper Rude Pravo (Red Law). It was as if the shame of those years had to be erased without fanfare and masked by a new type of ideology; what replaced the building were offices and a shopping center.

The physical destruction came through actually burning books in a pit—a symbolic act for the willful destruction of knowledge. The charred remains of the books were then used to make works like those in Twenty Years of Progress. Years earlier, I had used torches to ‘draw’ into wood. The resulting images were quite strong because they became part of the substrate instead of sitting on top of it. They were burned into the wood like memory is burned into one’s mind. Then there was the smell. During my grad years, the joke was that everyone knew when I was around because there was a strong smell of a burning fire inside the studios. Conceptually, destruction seems to always precede a new beginning.

Lost Wisdom: a Secular Book Burning, 2012. Burned books

OPP: That makes me think of the Phoenix, rising from the ashes. Fire, in particular, is important in your work.

TP: Yes, fire is this basic element that gives warmth and comfort but can hurt or kill if one gets too close. I also think of fire in metaphysical terms, as the fire inside that burns with anxious desire for knowledge. Gaston Bachelard wrote a great, short book on this subject called Psychoanalysis of Fire. He identifies certain archetypes—from the arsonist to the Promethean figure— who are drawn to fire.

Despite what we know about the world through science and religion, we know very little about fire itself. Fire is not a just a simple consequence of heat. There must always be an excess to heat to create fire and an excess of something to fuel the fire. . . otherwise it disappears. As such, fire is simply a manifestation of some inward potential that moves outward. Enough heat and a spark create fire, but the physical manifestation itself is as elusive as electricity. One cannot touch it or feel it or grab it, but one can definitely be burned by it. The movement of fire creates powerful meditative states in its observers, and I know this because I’ve stared into fires since I’ve been a young kid.

Drawing for Genius and Madness, the Thoreau Kaczynski Tableau, 2012. Recycled wood and charcoal. 36" x 17" x 2"


OPP: You’ve been exploring the cabin as a form and a symbol for several years. When did the cabin first show up in your work?

TP: I can pinpoint this pretty precisely. In 2012, I made a drawing on on some scrap two-by-fours of two cabins: one was Henry David Thoreau’s Walden Pond cabin and the other was Ted Kaczynski’s Montana cabin. The scrap wood was made to look like it might have come out of each cabin as a sample of a floor. I called the work Drawing for Genius and Madness, the Thoreau Kaczynski Tableaux because I intended it to become a larger work, an installation perhaps. When I came across the images of the Kaczynski cabin and compared it to the images and floor plans of Thoreau’s cabin, I was immediately struck by the similarities. There were differences, of course. But on the whole, the size and layout of both cabins were eerily alike. This is when I got really interested in the writings of and about Thoreau and Kaczynski.  What were the circumstances that made these two who they were/are and how might this be significant to the American experience? I was then introduced to the work of filmmaker James Benning, who built replicas of both cabins in the mountains of California for very similar reasons. Benning’s work culminated in a very provocative book called Two Cabins with critical essays by Julie Ault and Dick Hebdige (with whom I studied at UC Santa Barbara). The essays describe Thoreau and Kaczynski’s relationship to the strange tapestry that is the American experience of wilderness and to one another. 

Freedom Club: Martin, 2016

OPP: How has your thinking about what the cabin symbolizes changed over the years? When did your interest in the cabin shift to an interest in the cabin dwellers?

TP: From early on the cabin seemed to me to be the symbol of freedom, a particular kind of American freedom, tinged with a rustic patina of traditionalism. The more I dove into research about Thoreau and Kaczynski, other patterns started to emerge and now I tend to think of the cabin more as a place fantasy, similar to ‘the room’ in Andrei Tarkovsky’s Stalker, where one’s innermost and deepest desires are supposed to come true. This is of course a trap, because nobody truly knows what one desires. By going to a place where desires become reality, one’s confronted with the very knowledge that desire is nothing more than desire for desire itself.

My entire graduate thesis, Psychoanalysis of the Cabin, was based on a reading of the cabin as a place of refuge not just for individuals but also for the entire nation that used the symbol of the cabin as a nostalgic vehicle for a collective national unconscious. Scenes of rustic Arcadia show up in post-apocalyptic sci-fi films like Oblivion, and since the filming of Birth of a Nation, where the last showdown scenes take place inside a log cabin, Hollywood’s been unable to extricate itself from the Romantic fantasy of a rustic nationalism.

Once I’d exhausted the material on Thoreau and Kaczynski, the figure of Martin Heidegger and his hut in the Black Forest of Germany emerged. It was an opening into the cabin life of Europeans, which is entirely different from the American experience. I partly grew up in a cabin in the mountains of Czech Republic and all of a sudden here was a method by which to understand that experience. I began to read studies done on what’s called the ‘cottaging’ culture in Czech Republic and what little there is known about the tiny house movement in the U.S. This is where some of the cabin dwellers first appear, but mainly as a result of their relationship to one another, either directly or indirectly through similarities in outlook or politics.

Freedom Club Cabinet of Ted and Henry, 2016. Photo credit: Tony Mastres


OPP: What strikes me about all the cabin dwellers you’ve chosen is that they are all men, except Leni Riefenstahl—but in this case, the exception might prove the rule. I don’t want to imply that the qualities of nationalism, individualism, madness and desire for dominance are only present in men. But I do see them as conditioned by Patriarchy and cultivated by looking at History through a patriarchal lens. What are your thoughts on how Patriarchy affected these Cabin Dwellers?


TP: I think that historically, our culture has focused mostly on the men that managed to be seduced by escape and solitude and then occasionally turned their otherwise non-participatory, non-social behavior into anti-social behavior. Ted Kaczynski is a case in point. The most obvious example here is Henry Thoreau, a philosopher, metaphysician, radical, curmudgeon and anti-social in one person. Our conditioning as a society comes at us from many directions, the strongest of which seems to be media. When the story broke on Kaczynski, it was hard to make out what was actually true about the person who was being portrayed. Thoreau was shunned during his lifetime, and nobody read Walden until well after his death. Why or how Thoreau’s work was appropriated as symbolic Americana is anybody’s guess. Rebecca Solnit identifies several counter-intuitive issues at play in the figure of Thoreau in her short essay The Thoreau Problem. Thoreau writes of country life, the cabin and solitude, but nothing about the fact that he frequently went to town to purchase items he needed or that his aunt did his laundry. I believe that the Patriarchal lens you mention is used to clean up the image of a man from a vaguely ambiguous idealist to one of a resolved activist for strong values. This lens narrows and simplifies what would otherwise be a much more interesting portrait, and this is the case of all of the individuals in this series.

I’ve opted for inclusion of a couple women, Leni Riefenstahl, who more or less went into hiding after the second World War and Judi Bari, a fairly notorious anti-logging activist involved with Earth First!  A third woman was going to be Hannah Arendt, whose work on culture and totalitarianism is exceptional, but her main and only tie to cabins was through Martin Heidegger.

I believe that culture, and Western culture in particular, conditions men to be escapist. This is where we get the idea of the man cave, a place within one’s home to which a man can momentarily escape from the pressures of the outside, including the family. Women are conditioned differently, I suppose to be more oriented toward social groups. This is why it is difficult to find women among the above mentioned Cabin Dwellers. That is not to say that women do not go to cabins, they just do not tend to go on their own, or at the very least they do not tend to plan various acts of domestic terrorism from a place of solitude.

I also have to point out that the cabin as escapist refuge seems to be more an American phenomenon.  Again, this is not an absolute, but in Czech culture, cabins and cottages were used primarily as second homes for entire families (similar to Scandinavia), not just for the sole purpose of an escape for the male head of the family. There are of course exceptions. In the U.S. however there seems to be a line of a kind of Eden associated with the cabin stretching back to early American history with the Homesteading Act, Thoreau and Emerson at the beginning and Edward Abbey and Ted Kaczynski at the end. Each instance is a type of exercise in existential freedom and self-exile. The flip side to the Kaczynski scenario could perhaps be the case of the Lykov family in Russia. They escaped persecution for their religious beliefs by hiding in the far eastern portion of Syberia, living virtually isolated for more than four decades until Soviet scientists rediscovered them when they flew overhead in a helicopter sometime in the 1970s.  Agafia, the last remaining Lykov, is still living in the same hut, living off the land, and practicing religion as her ancestors have always done.

Bringers of the New Dawn, 2017. Oil on burned wood panel with charcoal and ashes. 50 x 33

OPP: You’ve described American history and culture as “a history of space and stuff (objects, property, etc) which contains its absolute inverse, the unspoken history of lack and loss (spirituality, individual rights, etc). This opposition is itself driven by the strictly American concept of power, and the myth of growth at the expense of everything else.” This statement resonates with me so strongly right now in the third month of the Trump Administration. Has this current political moment spawned any new directions in your work?

TP: I have to say yes. While I wasn’t a close follower of the presidential campaign because deep inside I knew that Bernie did not stand a chance of winning, I was nonetheless keenly aware of the situation. Trump represented everything that is currently wrong with Western culture: vulgarity, baseness, an absorbing self-interest bordering on pathology and above all an insatiable drive toward power that means nothing beyond itself. The Ego’s desire to announce itself endlessly plays itself out in the figure of Trump first as a real estate mogul, then as a celebrity and finally as president of the United States. But this desire for endless adoration and validation creates an abyss in its wake. What this abyss is, is currently unclear.  I tend to personalize a lot of my work so that the abysses that I paint now are directly related to personal loss. It is then a bit easier to point outward, toward our culture and say, this is our collective loss that we try to cover over with a seemingly endless supply of stuff and entertainment so that we may not deal with our own responsibility and grief. As a result, my work has become much darker and brooding. I’ve eliminated all color and left only black and white. The paintings I make now are sooty black from the ash and charcoal I use to smear over the burned surface. Sometimes I think they should be uglier, but the small amount of optimism I still have keeps the images rather beautiful to look at. I make no reference to cabins, except for the fact that I paint on wood and leave some of it exposed. I think that this move leaves the cabin symbolically in place. The latest turn back toward painting is a direction I started to call the American Gothic, after the famous painting by Grant Wood.  Wood’s painting is an enigmatic piece. The only reason that it’s called American Gothic is because of the Neo-Gothic window at the top of the house. Everything else about the painting, including the architecture of the house and style of clothing, is rural American. The painting is for that reason not about the couple in the foreground, but entirely about the house in the back. I find this kind of ambiguity fascinating because it seems to me to be the opposite of today’s climate in which everything has to be spelled out.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Resist the Urge to Press Forward, a two-person show with Brent Fogt, is on view at Riverside Art Center (Riverside, Illinois) until April 15th, when there will be a closing reception and artist talk. Stacia just completed Witness, an evolving, durational installation at The Stolbun Collection (Chicago), which could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse.

Quaint Anticipation Of A Famous Phrase, 2017. Oil on Paper. 53" x 65."

KEVIN BLAKE’s chaotic surfaces contain abstract marks, figures, graphic line drawings and worked, textured accumulations of paint that might have been applied with a palette knife. Ultimately this multiplicity of rendering styles serves to underline the intertextuality of American cultural myths inherited from print, television and film. After earning a BFA in Painting and Drawing (2004) and an MA in Art Education (2011) from The School of the Art Institute of Chicago, Kevin went on to earn his MFA in Visual Arts (2014) from The Art Institute of Boston at Lesley University. What the Cool Pigeon Knows (2017), his first solo exhibition, is currently on view at Riverside Art Center's Flex Space until April 15th. Another solo, Post Celestial Intemperance, will open at The University of Indiana Northwest in Gary, Indiana in November 2017. Kevin is a contributing writer at Bad at Sports and New City. He lives and works in Chicago.

OtherPeoplesPixels: How do you use incomplete images—or voids—and spatial confusion of foreground and background in your work? I see it most in A Pretty Thing of Pure Diversion, but it certainly shows up elsewhere.

Kevin Blake: I remember seeing an engraving by William Hogarth called Satire On False Perspective, which changed the way I make images. With such simple visual devices, Hogarth is able to create a novel connection with the viewer by creating what would later be classified as an “impossible object”—an idea thoroughly explored by the surrealists, Marcel Duchamp, M.C. Escher and many others. When the viewer finds these perspectival errors, impossibilities, or nuances that defy the reality of the image, the idea becomes clearer. The author becomes present in that moment. Suddenly, everything becomes possible in the space, and the clue which sent you back into the image to review it as an object infused with an idea (rather than a picture about ideas), begins to betray its secrets.

Eventually, the image unfolds completely to reveal a dialogue that you've been engaged with in your own mind. When I found Hogarth’s etching, I could see myself following the sign posts in the image, just the way they are aesthetically set up to do. I could see myself standing back and watching it all happen. I remember this being the first image that somehow took me outside of myself to reveal myself, and it was done through language. Through visual pun. Through cuing a historical visual cannon that makes the definitions for things like the “impossible object,” possible. This image by Hogarth encouraged me to try to understand what it means to communicate with the audience by somehow occupying multiple roles in the making of the image. Storyteller. Painter. Writer. Viewer. Diplomat. Poet. Dreamer. The roles are infinite. The perspectives are infinite. The paintings are an attempt to communicate and highlight the co-presence of history through these various lenses.

Twig of The Hider That Tanned Him, 2016. Oil on Paper. 60" x 84."

OPP: And how does your combination of abstract, gestural marks with figurative representation feed into this multiplicity of perspectives?

KB: I think I’ve gone some distance in explaining the conceptual approach to the kind of fragmentation you suggest is happening in the paint itself, but I think it follows that the aesthetic is born in this mosh pit of ideas. And the paintings certainly are a mosh pit. A garbage heap. A junk closet. Paint slams against drawing. It obliterates the ground it rests on. And within its bounds, ideas rest, waiting for a viewer to bring them to life in their minds. Fragmented space, voids, and confusing perspectives not only support my conceptual framework, but also create and represent a break in the continuity of thought. My work is impulsive. It is reductive. It attempts to capture the viewer at a colloquial baseline in its imagery, and from there, the onion can be delayered—crying eyes and all.

The Desperado Concept, 2014. Mixed Media on Paper. 10" x 10."

OPP: What role does text and textuality play in your work?

KB: Language is the foundation of my work. Well, it’s the foundation of everyone’s work, of course, but I happen to make my bed in it. Whether the text remains simply as a title or it shows up on the canvas, it remains integral to the delivery of the message. Even if the viewer is not taken by the image, the text can make them look again. It is the ego that guarantees the double-take. The mind wants to figure “it” out. I see text as an opportunity to assure re-entry into the visual space. It both guides and deceives. This pause that text creates is very similar to the effect of the strategies I use to deploy paint. The words push the visual elements into different potentialities. They represent by both historical protocol and personal motivation; they are both designative and denotative,  representative and connotative. They take us outside of ourselves and back into ourselves. To me, text is a tool and an inseparable working component of my output.

Every Time He Wakes Up, There's Another Mouth to Feed, 2014. Mixed Media on Canvas. 96" x 78."

OPP: That leads me to think about the references to 1980s media texts—E.T., Iron Eagle, Rambo, He-Man and She-Ra—in Salvaged Mirages. Can you talk about this exploration of TV and movies as mirages?

KB: I named that series Salvaged Mirages for many reasons, but my favorite is that it is somehow hard to say mirages. Or it feels like that word should be singular only. Does a mirage so totally envelop immediate experience that only one mirage can exist at a time? Again, this simple device creates a break in the continuity of my thought, just as a mirage of an oasis might disrupt the mind of a thirsty traveler in the desert. Clever metaphors arise when you attempt to think about what your own thoughts may have been just a couple years after making a body of work.

Salvaged Mirages, from 2014, feels both foreign and necessarily my own. As a kid, I never thought about the ideas inherent in the things I consumed—visually or otherwise. No kid thinks about the implications of seeing Rambo obliterate an army, or how Night Rider sculpts the idea of the modern male hero, or how Married. . . With Children instilled the normalcy of disfunction in the familial unit. Though when you look in the mirror as an adult and want to know how this could be what you are seeing, you retrace your steps. All systems teach you to look behind you to understand what’s in front of you, and the inclination to mine that decade’s cultural residue, comes from the never-ending endeavor of trying to know oneself.

Defender of the Flag, 2013. Mixed Media on Panel. 48" x 48"

OPP: Have you gained any specific insights into how these media texts have affected you as an adult?

KB: I wonder if watching MacGyver religiously might have shaped the way that my paintings are made. MacGyver was a bricoleur—using whatever he had at his disposal to solve a problem. No object was without value. All things had multiplicity. Every object carried with it the ability to defy its quotidian value. So the mirage is something you think you see but, upon closer inspection, turns out to not be what you thought it was. However, what is salvaged from the mirage, I think, is whatever happens during the investigation of it. The mirage dissolves, but the picture becomes clear.

He Was On Like A Leech And Off Like A Dart, 2016. Oil on Paper. 18" x 24."

OPP: In The Fisherman’s Fables, I see representations of different kinds of “working”—from domestic and manual laborers to military officers, white-collar workers and pin-up girls—which seem to relate to the myth of the American Dream. How do these visual references to the 1940s, 50s and 60s operate in this work made in 2016-17? What’s the moral lesson in these fables?

KB: This newest series is a direct result of pursuing this trajectory—of tracking down threads of ideology and looking for the absolute edges of things. In casting such a wide net, I was forced to confront the spectrum of affects created by print. For centuries, print media was the intellectual marketplace in which all ideas were peddled and consumed. Its affects are responsible for the values that have, since its inception, become the chorus line of the archetypes I hone in on in my paintings. The home-grown country boy is one of these remote-controlled heroes. I collage him into time the way he feels collaged into my time—into my world of understanding, knowledge, and exploration. He exists as a kernel of the pastiche of the American Dream—just as his polarity rounds out the idea at the other end of the spectrum.

I am interested in these now smoldering images that remain the well from which print-based ideas continue to infiltrate an evolving digital world within the human psyche. The internet has transformed human records. We can now see the stuff in the cracks of our history, the deep fissures that for so long were left unchallenged and unexplored. We can see the thread of our past, like Ariadne following her way out of the labyrinth. Over here and over there, a different vision of the same idea is delivered in high definition and with all the confidence that a culturally sanctioned notion can offer. And every new day brings another perspective that evolves with the everyday task of being alive. The getting older. The work. The stress. The love. The everything. I try to let it all in, and let it all out. Inhaling and exhaling. When I step back from the work, the connected trees of association make their way back to each other, both in the individual paintings and on a macro scale when they hang together. This happens conceptually and aesthetically. At multiple levels. With multiple meanings. I craft them this way. I recognize these places I get to in the mind, in the imagination, and I am reminded once again, that we are living in the co-presence of our history. It doesn’t exist in the books. It cannot be contained by the words. It is scrambled. Always scrambled. And you must go into the imagination, into the mind, into that place with nutpick and toothbrush and work away at it. You have to try to unscramble the letters. That’s what these paintings do. They attempt to brush away a little dust by bringing other times and places into the forefront as a way of trying to understand how that imagery operates in the here and now. In my psyche, as well as the viewer’s.

Old Fruit Ripening Behind Famine Built Walls, 2016. Oil on Paper. 26" x 23."

OPP: I see a menacing, looming threat in a lot of the works, especially those in Last Gas Lamp on the Wagon Road (2013), where white men in dress shirts, military uniforms and cowboy gear wield guns. I see this as a representation of toxic masculinity. Does this relate to "the stuff in the cracks of our history, the deep fissures that for so long were left unchallenged and unexplored?"

KB: Last Gas Lamp on The Wagon Road was initially called Systems of Attrition For An American Patriarch. Your intuition serves you well. However, I don't think toxic masculinity is a social disease that I would qualify as a phenomena that has fallen into the cracks of our history. This idea has been, and continues to be, an intolerable symptom that people are more or less aware exists and rage against. That is not to say it isn't a clear and present danger to an evolving world. I do think a patriarchal society is one of many reasons that we have gaps in our history in the first place. We exist within a perpetually evolving tale that has been doggedly edited and refined. As human beings are born into this story, it is the circumstances of the present condition that shape the character. This reminds me of a Bruce Lee quote where he says something about pouring water into different containers. His point is that the water takes the shape of the container, as human beings take the shape of their surroundings. While I am interested in this idea and how patriarchy has shaped the world we live in, the thrust of my intention concerns complexity, in and of itself. I dive into this ocean knowing I’m not aiming for another coast. My intention is to stay at sea, floating in the collective debris of humanity. This doesn’t mean that I don't want to talk about about the issues inherent in the images I make, it means that I am presenting information in a way that is supposed to be about trying to parse culture. In this way, I try not to tie my hands to ideas. It is the mechanism that brings ideas into reality that I attempt to undermine, distort and project anew.

Breakneck Servility For The Relics of Our Time, 2016. Oil on Paper. 30" x 30."

OPP: You have a show up right now at Riverside Art Center (Riverside, IL) called What The Cool Pigeon Knows. Tell us about the work in the show. What is the underlying current drawing together works in the show?

KB: What The Cool Pigeon Knows, is an extension of the thesis I suggest in The Fisherman’s Fables—all of the paintings are a part of this series. Though, the work for this show was selected specifically for the Riverside Art Center. I’ve been going to shows there for the last couple of years, and I’ve noticed that a majority of the artists I meet there are women. So, I selected work that represented my investigations into female archetypes or their polarities, knowing that it would say more about me than it does about women. I began by thinking about the idea of the reporter which morphed into the informant or stool pigeon. I felt like I was putting my biases, conflicting ideas and ineptitudes on display—both conceptually and aesthetically. I felt like I was snitching on myself for the flaws inherent in the ideas present in the images. I felt like the images were telling myself why I think the way I think. There is a stool in the show with a box full of cut-up paintings sitting atop it, prompting show goers to take a sliver of failure with them. This is the trash heap of ideas from which these paintings are a natural extension. It is the pile of fleeting ideas that form the nexus of my conceptual framework. It is the elephant in the room. It is the stool pigeon.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Resist the Urge to Press Forward, a two-person show with Brent Fogt, is on view at Riverside Art Center (Riverside, Illinois) until April 15th, when there will be a closing reception and artist talk. Stacia just completed Witness, an evolving, durational installation at The Stolbun Collection (Chicago), which could only be viewed via a live broadcast through a Nestcam. Now that the installation is complete, you can watch it via time lapse.

The One Thing, 2016. polystyrene, corrugate with decollage. 21.250" x 19.250" x 3." Photo credit: E.G. Schempf.

Since beginning his career in 1978, GARRY NOLAND has explored so many materials: National Geographic magazines, corrugated cardboard, bubble wrap, wood, pvc pipes, marbles, duct tape, foam, just to name a handful. His studio practice is primarily driven by process and material. In sculptures and textile-like surfaces, he emphasizes pattern, surface and texture as the byproduct of actions like cutting, marking, taping and gluing. Garry earned his BA in Art History at the University of Missouri in Kansas City, but he’s always been a maker.  His long exhibition record began in 1980, with notable recent exhibitions at Haw Contemporary (2015), the Kemper Museum of Contemporary Art (2014), Nerman Museum of Contemporary Art (2014) and Bemis Center for Contemporary Arts (2013). On April 16, 2017, his solo show Unorganized Territory will open at Tiger Strikes Asteroid in Chicago, and, in the Fall of 2017, he will open a two-person show with Leigh Suggs at Artspace in Raleigh, North Carolina and a two-person show at Los Angeles Valley College Art Gallery in Van Nuys, California. Garry lives and works in Los Angeles, California.

OtherPeoplesPixels: Is there an underlying thread that connects the materials you choose?

Garry Noland: One of the answers regarding materials relates to the non-human part of nature. We are part of the world around us, yet in a separate, contemplative position. Nature has many materials: gases, minerals, animals, plants and the breakdowns into smaller parts (water vapor, sand, insects and pine needles, for example). Nature's processes—evaporation/condensation, sedimentation, reproduction and seeding—are an incessantly-recycling pattern of life. They inform the "studio practice" that is Nature. Jackson Pollack's statement "I am Nature" gets at the artist's natural role in working with whatever material is at their hand. Nature teaches us to apply our energetic, creative impulse to solve problems that a set of materials poses to us. A new material simply presents new problems or challenges. A familiar material will present new challenges based on skills we've acquired in our subsequent actions. The underlying thread is what can I learn? and how gracefully can I solve the problem?

Close-Up USA, No. 7, 2016. Polystyrene, aluminum paint, sand, concrete mix. 22" x 41" x 8." Photo credit: E.G. Schempf.

OPP: You don’t seem to be drawn to Nature’s materials, but to human-made things: “found and reclaimed materials from alleys, side streets and urban dumps.”  What draws you to materials generally? Any new finds that you are excited about in your studio right now?

GN: Right now I am using corrugate, polystyrene, paper, wood and some mild adhesives. I am using simple verbs: Cut, tear, place, adjust, glue. Nearly all of the materials are found, free or very inexpensive. Part of the attraction is that these materials have been through another use. This other use, not to mention the process in which they were originally created imparts spirit to the material. . . it is the farthest thing from inert. The found marks in dock foam or the folds, scraps and abrasions add a layer of experience to cardboard. It is part of my job to augment it by leaving it alone or adding to it. I know that new materials will come along or that I will find new use for something I already thought I knew something about.

Ticket, 2012. Tape, Floor Debris on tape. 103" x 98." Photo credit: E.G. Schempf.

OPP: In your statement, you say “Sometimes I am the boss of the material but just as often the material, by virtue of a chance arrangement, for example, will tell me what needs to be done.” Could you say more about making in this way? What’s the process feel like for you? Will you tell us a story about a piece in which the material led you more than you led it?

GN: One might infer that I have a collaborative relationship with the material. Material is inseparable from the "artist". It is possible to see potential in every single thing. Metaphorically then, as well, there is potential in every single person. In general this brings me great joy. I am solving problems I could not have foreseen minutes or years before. Simultaneously new work explains often what was going on in an older piece....a kind of studio deja vu. I keep a lot of material in the studio precisely because I know that chance arrangements or views askance will reveal combinations I could not have rationally thought of. An example is the piece tilted Failed Axle. There was a spool of bubble wrap in the studio to use a packing for an outgoing work. Several feet beyond the spool lay a curved piece of orange PVC pipe. Out of the corner of my eye, it looked like that the pipe was coming out of the spool, like an axle. The piece made itself essentially. I am a grateful intermediary.

Pumpjack (Sergeant), 2015. polystyrene, tape, pvc pipe, marbles. 63" x 58" x 7." Photo credit: E.G. Schempf.

OPP: Your application of marks—as cuts, tape, paint or marbles—to the surface a variety of substrates, functions differently across your body of work. I’m thinking about the difference between works like Pumpjack (Sergeant) (2015), which have complete surface coverage and the wall-hung sculptures from the Handheld series (2014). When is it about hiding the underlying surface and when is it about highlighting it?

GN: Pumpjack (Sergeant) is a good piece but I know that, like every other piece, it is on the way to something else. Part of the impulse behind the complete coverage was to produce a design to supplement the object. . . to cover an object with images of objects. I love pattern and surface design. One of our jobs as artists is to find out "what goes with what.” Relationships between materials may be abrasive, copacetic or somewhere in between. In Pumpjack the tape presents a way for the eye to move around the object as does the application of marbles on the PVC armature. How do the marbles act with the tape pattern? How does the tape pattern work with the slabby foam block? How does the eye move around the whole thing? How does the slab act with the wall and floor. How does the painting/sculpture work with the viewer.

I hope, in the end, we ask how we relate to each other. The Handheld series (which were pieces cut off from the corners of Failed Monuments) used the gold tape (implying luxury) next to the "low-brow" foam and found marks. The exchange between tape and foam, gold and found marks was more direct and I think more honest.

Handheld 03, 2014. Foam, tape. 10" x 10" x 5." Photo credit: E.G. Schempf.

OPP: I think of your taped wall-hung works more as textiles than paintings. They have a textile logic to them, in the sense that the image appears to be part of the structure, as opposed to applied to the surface of another substrate. Thoughts?

GN: I like and appreciate that reading! The image (if we agree to call "it" that) not only is part of the structure, but is/or represents the structure in full. That is, they are one in the same. The question becomes how can we merge image/object; form/content; female/male; figure/ground, among others, for example. This was written about by Lucy Lippard in OVERLAY and was at least a sub-topic in Cubism.

OPP: What role does balance—compositionally, physically and metaphorically—play in your work?

GN: The best question. Balance is a fluid, contextual situation. Balance is a how as much as it is a what. It's an easy tendency to find balance in a comfort zone. It’s imperative that any artist finds a way out of their comfort zone and into emerging, fighting off laziness and complacency. Balance comes from in-balance. Content comes from form. Form comes from content. Positive space comes from negative space.

To see more of Garry's work, please visit garrynolandart.com.

Featured Artist Interviews are conducted by Chicago-based artist Stacia Yeapanis. When she’s not writing for OPP, Stacia explores the relationship between repetition, desire and impermanence in cross-stitch embroideries, remix video, collage and impermanent installations. She is an Adjunct Assistant Professor in the Department of Fiber and Material Studies at The School of the Art Institute of Chicago, where received her MFA in 2006, and was a 2011-2012 Artist-in-Residence at BOLT in Chicago. Her solo exhibitions include shows at Siena Heights University (2013), Heaven Gallery (2014) and the Annex Gallery at Lillstreet Art Center (2014). She created site-responsive installations for Form Unbound (2015) at Dominican University and SENTIENCE (2016) at The Ukrainian Institute of Modern Art. Resist the Urge to Press Forward, a two-person show with Brent Fogt, is on view at Riverside Art Center (Riverside, Illinois) until April 15th, when there will be a closing reception and artist talk. Throughout March 2017, Stacia is working on an evolving, duration installation at The Stolbun Collection (Chicago). You can watch Witness change via live feed.

I Am Mountain, 2015. Performance Still.

In performance, installation, drawing and welded steel sculpture, BOBBY ENGLISH, JR. explores the immediate and inherited trauma of racism, as well as the capacity for catharsis and forgiveness. His numerous performances include elements that are also part of religious services—symbolic objects and garments; music; language in the form of chanting, singing and the rhetoric of preachers and an audience/congregation. Using his own body, handmade artifacts and repetitive, ritual gestures, Bobby offers viewers a spiritual lens through which to look at the personal experience of social and political injustice. Bobby holds a BFA in Drawing with a concentration in Sculpture from The Maryland Institute College of Art. His solo exhibitions include I AM YOU ARE (2016) at Gallery CA in Baltimore, Presence, Soul, Existence (2016) at the Ward Center for Contemporary Art in Petersburg, Virginia and History, Experience, Revelation (2015) at Terrault Contemporary in Baltimore. He has performed at School 33 (Baltimore, 2016) and the Queens Museum (New York, 2015 and 2016), as well as at numerous performance festivals. Bobby is based in Oakland, California.

OtherPeoplesPixels:  When and why did performance first enter your art practice?

Bobby English Jr: My father was also a Broadway performer and Italian Opera singer, so it had to come out eventually. Not to mention I have performed for my mother hundreds, maybe thousands of times to this day. Performing has always been natural for me, but it entered my art practice as soon as I began creating metal sculpture. It was an instant marriage; not really inspired by anything except my desire to push the idea of sculpture and installation into theatre and film. I’m striving for the truth and emotion that can’t simply come from object; the kind of connection that comes from human to human energetic dialogue.

Entropy II, 2015. Fabricated Steel. Variable Dimensions

OPP: Do you conceive of the welded steel works as sculptures first that are then activated by performance? Or are they props created specifically for use in the performances? Does the distinction matter?

BEJ: The distinction doesn’t matter at all, actually. Sometimes I am simply intrigued by a geometric shape or symbol; sometimes even an idea that I then transcribe into shape. Often times I create the sculptures and simply live with them in my everyday space until their meaning becomes clear. Other times I add the sculptures to my performances without knowing what they mean at all; but then their relationships to the many other sculptures I’ve created within the space informs the piece in question. It’s a very organic process, almost like a constant improv dialogue between myself and my creations; sometimes risky in some aspects.

The Eye and I, 2016. Performance still.

OPP: Please tell us about how you employ costume and ritual in your performance series Blossoming Black Power, which includes individual works titled Message I and Message II, Madness, , Property, and Fear and Control (Brothers! Sisters! Where are you?).

BEJ: Costume allows me to step fully into different “beings,” roles or characters, and the costumes themselves sometimes represent time. For example, in Message I, a performance centered in ritual and history; I felt more like a shaman while in that costume. Then in Becoming, the costumes are both representations of time, feeling, passage and signal my stepping into different archetypes; the hero, the stranger, the villain, the leader, the meek, the wise one, etc. So much of my performance is acting, and the costumes certainly allow me to step deeper into feeling a role. My nudity allows me to both feel more meek and more powerful. My staff makes me feel more wise; the spears and shields make me feel more aggressive, like a warrior. I draw whichever energy I need from the costumes and props.

OPP: And sometimes those change over the course of a single performance...

BEJ: I just recently became comfortable with more than one costume change in my performances. In doing so, I realized how much deeper narratives become when I both step into a character psychologically AND physically. In Becoming, I knew that each cage represented a different point in time in my life, and in planning the performance I knew that I would enter and/or use certain sculptures to enable myself to dive deeper into emotion and break more psychological and physical barriers.

Becoming, 2016. Performance, Installation.

OPP: You mentioned Becoming, which is simultaneously performance, installation and healing ritual. Your relationship to the “cage” changes over the course of the performance. How does that particular prop/costume speak to catharsis?

BEJ: I’m happy you picked up on all three of those! The healing aspect of my art is very important to me right now. One can almost see the trauma healing through the sequence of performances. As I’ve stepped into new healing on my journey, I want others to come along as well, welcoming them into my world as I always have.

The cage has been a piece I’ve been growing with since the very first performance with it a year and a half ago. In Becoming, the cage begins as a safe place; a womb; a place of birth, rest, comfort, the mother in its highest form. Mid-way through the performance, the cage becomes the enemy, representing a body, the oppressor. I both harm and then come to love the “body.” At the end of the performance I re-enter the cage; as it becomes my place of death, eternal rest, transformation, and total healing after a life journey that is performed throughout Becoming.

Blossoming Black Power: Message I (Video), September 05, 2015. 2 Hour Performance.

OPP: I have to ask about the little girl in the red dress, who followed you for a while during your outdoor performance Blossoming Black Power: Message I, which had a background audio track composed of numerous speeches from Civil Rights activists through the years. She was both just herself, a human audience member of live performance, experiencing it in an idiosyncratic way. But in watching her follow you, I thought about the uncontrollable parts of live performance, the introduction of joy and levity into a narrative of struggle and how one generation communicates with the next about the racist history of America. Did you know she was following you and did it change your performance in the moment? What do you think of how she reacted to and interacted with your performance?

BEJ: I did know that she was following, and I didn’t let it change anything about my performance in that. I often do react to the happenings around me while performing; comments from the audience, a sculpture being knocked over, my invading the space of the audience and vice-versa, etc etc. I enjoy these moments of complete improvisation because I feel they are the most real. Honestly, I haven’t really felt any way about it until this moment. Right now I feel a great sense of disappointment that she was oblivious to the weight of what was happening around her. On the other hand, part of me wonders that maybe ignorance truly is bliss and the way forward.

Contemplation #39, 2016

OPP: What does it mean to conflate spiritual or religious practice with performance art? Can artists be spiritual leaders?

BEJ: For me, conflating spiritual and/or religious practice with performance art is simply creating my own personal mythology that steps away from the patriarchal interpretation of spiritual texts that has and is still occurring worldwide. It’s simply another way of me reclaiming myself from internal and external colonization. It’s also a way to show worldwide similarities in myth and culture. My hope is that audience members make connections between their ancestry and the ancestry of others around them. Ultimately creating solidarity, respect, and love. I believe anyone has the capacity to become a spiritual leader. However, artists certainly have an edge on interpreting and being drawn to symbols and turning them into forms that can be more easily understood.

I've been hearing from every artist around me, and am also feeling myself, that the recent election and all the following actions by the current administration are majorly impacting how they view their art practices. Some of us are floundering, asking whether what we do is really important and others are finding renewed value in the creative process and creative communities.

Whatever your practice is and whatever your political beliefs are, I'd like to hear how this political moment is affecting your practice. Are you changing the way you work? Are you taking refuge in your studio? Are you using your creative skills to make protest banners and/or support activist work? Are you totally stymied ad stuck? Are you reevaluating everything you do as an artist?

Geoffry Smalley | Read the Interview

"Yes!!! I have had many discussions around this topic as well, and the range of ways artists are coping and processing is myriad. Personally, I have dipped into my deep past, to my early illustration training and have been making political cartoons. I find art making to be the only real outlet for me to process the torrent of madness in the news these days. To slow it, focus energies and establish opinion. And when I can, I support fellow artists who are fundraising through sales of art or t-shirts, etc. Individuals are taking on the task of fundraising for great organizations who fight the good fight, but I have been thinking about centralizing that idea, maybe into an online rolling exhibition of sorts that would be very accessible. I haven't formed the idea yet but our community is filled with great thinkers and entrepreneurs and brilliant makers who could be a loud voice together."

Michael Pajon | Read the Interview

Sisters of Fate, Daughters of Night, 2016. Mixed Media Collage on Antique Book Cover. 10 x 13in

I have a renewed interest in printmaking as a way to make flyers and handbills to distribute during protests and for writing postcards to congress, senate and our local elected officials.  Not yet sure how it will effect my main practice, but I have no doubt it will creep in at some point. I am asking my local arts organizations to divest from any relationships they have with organizations that have ties to NDAPL and the BBPL (bayou bridge pipeline, the tail of the serpent). In New Orleans, that organization is the Helis Foundation. I'm looking forward to using digital print as a way to fundraise for vulnerable organizations by making small editions at an accessible low cost. As artists we have to keep in mind that this has been done in the past, the National Endowment for the Arts was gutted a long time ago. Other organizations stepped up to fill the void left behind. I'm hoping the same will occur over the next four years, that the Cheeto in Chief will bring us all closer together in his attempts to drive us apart. Best of luck to all of my fellow artists and humans out there fighting the good fight. Your work is needed now more than ever, get in our out there and make beautiful, thoughtful things!!

(Note: Michael is selling 14" x 18" archival inkjet prints of the above collage to raise money for NODAPL. $50 + 12 for shipping. 20 left. $1500 raised so far.)

Tory Wright Lee | Read the Interview

"Motherhood was the first big change in how I work, but in a way that was less disruptive than this election. There is now a weight pushing down on my mind that was not there before. Especially with the regressive agenda against women's reproductive rights and so much more. My work has always been about the woman's body and editing fashion photography down into a more powerful image by cutting away as much if the surface as possible. Now, after a period of mourning and work reflecting that emotion, I find myself looking at finished work and asking myself if I made the image about strength. Does this woman look strong?"

Michael Salter | Read the Interview

"I stand firmly in resistance to the current administration and keep a steady stream of anti-trump images flowing out into the world. I always share the work in hopes it will help the resistance, for use as signs or posts. Otherwise, yes, I am struggling to maintain a regular creative output. For the moment I keep my resistance work and my personal work separate but have no inhibitions about them, or my, connections to them. My work is already subversive so if I can just get to a functional level of anger, despair and disillusionment, I can channel my energies back into my work. One thing I do know is that the underground can thrive in a dictatorship. I cling to that idea, that my career is rooted in collectives and alternative spaces and I know the energy and power and effect that a group of like minded people can project. We will all keep making work, and it will matter. And people will see it and experience it, and it will make a difference. I personally just have to get my lean returned to forward and not just flat out on my heels in shock."

Yikui Gu | Read the Interview

Golden Shower/ Holdin' Power, 2017. Acrylic, marker, silicone, yarn, & pen on panel.

"Like many artists, my head has been swimming since the election, and each passing day brings another turn of events. It seems like the first month of this administration has been more eventful than the entirety of many past administrations. Below are some general thoughts, in no particular order of importance.

•  As a Bernie supporter, I'd actually been resigned to a Trump presidency since Hillary's coronation here in Philly back in July. During the final night of the DNC convention, I turned to my wife and stated that I felt Trump would beat Hillary in the general election. She rolled her eyes as most people did, but a failure of imagination doesn't mean something can't happen. Progressives had warned corporate Democrats of this since the beginning, and the very fact that the DNC had to rig the primaries for the "stronger" candidate spoke volumes. 
• When I do flounder in my practice, it is almost never due to worldly events. Whatever artistic crisis I may be having is usually internal, almost never external. The self doubt is ever present, and I've seriously considered giving up being an artist on a number of occasions. But doubt is a good thing; it causes you to be introspective and honest with yourself, which usually leads to better art. Shitty artists are always confident, the good ones usually don't have so much certainty.
• The general turn of events has actually provided a lot of food for thought as an artist, so that there is much more material to work with. An analogous situation can be seen on Saturday Night Live, where the sketches are better precisely because there's more inspiration and source material to work with.
• As most reasonable people are, I'm fairly disgusted by recent events, and it has made me even more of a nihilist than I used to be. This is by no means a negative; it is actually quite liberating. I often find that when I have no fucks left to give is when I produce the best work, since there is nothing to lose.
• I've refrained from making any artwork that directly references current events, with one exception. I did produce the small piece above as a donation to a local Philly gallery for their auction to benefit free youth art classes."
  

Erin M. Riley | Read the Interview

Head On, 2016. Wool and cotton.100" x 50."

"I have been working on a very personal and emotional exhibition for the last five months. It opens in March, but as the time approaches, it feels like advertising an art show is just silly. I support myself with my art and am struggling with how to continue on this path as arts funding seems to be getting cut everywhere and collectors aren't as adventurous. It feels ridiculous pushing art when so many other causes are matters of life and death. I know art is important, and I will not stop making it. But it's going to be much harder to survive with 45; that seems like a truth for the majority of folks in and out of the art world. I am looking for work outside of my studio practice so that I can have income to donate and support causes that I can't currently on my non-existent budget. I am also doing more research into artists who are women of color, trans, immigrant, Muslim, Mexican— those who are what 45 is explicitly against—and supporting their work when I can. I am also going to way more art openings, it seems like an obvious thing but especially artists who are opening shows lately I know how much work goes into them and no one expected the climate to be so toxic. We have to support each other physically, hugs are great."

Katie Vota | Read the Interview

"Recent events have caused a crisis in my mind in relation to my practice. I feel derailed, like the work I was making isn’t important enough to deserve my time when there are so many things to be done. The outwardly activist portions of my practice have stolen all my focus and attention as a way of coping. However, this feels disingenuous. All that work about queer opulence and visibility and our body politic is more relevant than ever. However it’s also dangerous (maybe it was always dangerous). We are under attack. It’s an attack against beauty, queerness, opulence, and everything my work stands for. What is beautiful is that we will continue to resist the toxic, fragile masculinity that is currently destroying the earth. As a bi queer femme, I shine bright, constantly proclaiming myself as “out” and counted amongst the many who cannot blend into the crowd. I am ready for this fight, even though I’m frightened. And yet, convincing myself to make the work I want to make is hard when I keep spiraling back to the idea that it’s not enough.

In light of recent political events, I am rethinking the context of my art practice. It’s taken months coming to this realization, that instead of having a collection of disparate bits that are the ruins of my practice strewn around my feet, that these things I want to be doing—making protest banners and punk patches for resistance—are not so unrelated to the sculpture and installation work. My work is still about touch, interactivity, play, the creation of experience through the occupation of space via the multiple, queer experience (the femme perspective), and the creation of community through skill sharing….. However, instead of trying to talk about these things individually, I think I want to talk about activism and the roll it has in shaping the way these congruent narratives are interrelated. I’m hoping by reframing the discussion in my mind, I’ll be able to get back to making the work."

Ian Davis | Read the Interview

Broadcast, 2014. Acrylic and spray paint on linen. 75 x 80"

"I feel particularly well equipped to answer this, considering the fact that my work has dealt with politics and power for a long time. However, I don't claim that my work is topical, and I've always made an attempt to be vague about what's really going on in the narrative situations I describe. The day after the election I found suddenly that reality had crept much closer to the somewhat surreal situations I paint. In the last week and a half, it almost feels as if the strangeness of the political climate has surpassed anything I've described in my paintings. Now my concern is that these look like political cartoons. I'm trying to figure out how to respond and let what's happening permeate the imagery, but at the same time I'm trying to retain a poetic quality in which everything isn't all explained and spelled out. Its a weird balance and I feel that it will take some time to really let everything marinate. Everything has flipped so quickly. It's too early to tell what's going on. I think it was George Orwell who said that scared people don't write good books. At the moment, I'm trying to determine whether scared people can make good paintings. Its been tricky so far. I've made signs for protests, but I have given them to people who don't have signs of their own. when you leave, leave your sign for somebody else to use!"

Carb face (detail), 2016. Mixed media; Food diaries, asorted ribbon. yarn, pipe cleaners, Christmas tinsel, silk cord, sequins, various hair accessories. brownie pan on plywood. 41'' x 36'' x 41'' dimensions variable

ERIKA ROTH's intimately personal work speaks to several interconnected and widespread experiences—food addiction, body image and celebrity worship. In collages and assemblage sculpture, she combines her daily food diaries and images from celebrity gossip magazines with “female vernacular” materials like hair accessories, braids and ribbons. Following in the lineage of the feminist artists of the 1970s, she calls attention to pervasive cultural attitudes, reminding us that "the personal is political." Erika received a BFA from the Rhode Island School of Design and an MFA from the California Institute of the Arts in Valencia. In 2016 she completed a year and a half long residency at Brooklyn Art Space. Her many group shows in New York include Trestle Project's recent A Symptom of the Universe, which highlighted artists as seers whose artworks "reflect shifts and departures in the collective unconscious." In December 2016, she was included in Project Gallery's exhibition at Aqua Art Miami, part of Art Basel Miami. In October 2016, Hyperallergic commented on “the popping textile assemblages of Erika Roth," shown at Gowanus Open Studios 2016. Erika lives and works in Brooklyn.

OtherPeoplesPixels: How do you think about excess, in your life, in contemporary culture and in your art practice?

Erika Roth: I am always interested in exploration, process, investigation, and discovery when making my work. I always make sure I have plenty of my supplies around me to make my work. I love to get my materials from the 99 cent store, where I can buy as much as I need. It takes a lot of material to make my work. I love craft materials because there is no scarcity—I can have as much as I want. The accumulation of materials gives my work a richness, a feeling that the work is alive, that it has vitality.

In my life there is no such thing as excess! I stockpile food, toiletries, gym clothes, even studio space and counter space in my kitchen. I always make sure I have enough of these things or spaces in my day to day life, which offers a kind of safety and security.

Anxiety, 2014. Mixed media; Food diaries, crimped curling ribbon, organza ribbon, sequins, small jewels, picture from magazine, gloss medium, pen, on canvas. 36" x 36"

OPP: What led you to shift away from rectangular, (more or less) two-dimensional work towards sculpture? It seems like Devoted to Suffering might have been the turning point.

ER: Yes, Devoted to Suffering was a kind of transition in my work. With most of my 2D work, I was trying to depict remnants or fragments that make up a landscape of thoughts from a woman who is obsessed with body image and food. The rectangle was a kind of snapshot into this world, for just a moment.

Then the 3D works became more of an evoking of an experience, really dramatizing the story of a woman who is obsessed with food and body image. The sculptural works let me invite the viewer in to experience her world.

There was also a practical part of my evolution from 2D to 3D work.  Before I got a studio I had very limited space to work in. When I found studio space I started thinking differently about the work, imagining it in a gallery setting. So I started to have the mental and physical space for the work to grow.

Sheet Cake, 2010. Mixed media; Food diaries, crimped curling ribbon, holographic curling ribbon, cut out picture from magazine, gloss medium, pen on canvas. 30" x 30"

OPP: Can you talk about the legibility (or illegibility) of the text in pieces like Skinny (2011), Creamsicle (2010) and Pink Frosting (2009) from the series food diaries? How important is it that viewers read this early work?

ER: When making my early work it was not that important to me that the text was legible. I was satisfied if a viewer could read or recognize a few words here and there. I was mainly interested in using and making my own materials at that time to depict some feelings and thoughts I had about food addiction. My own food diaries, where I write down what I eat each day, became the ground color for these works. I incorporated into my art a very personal part of my own story.

bonesunderneath, 2015. Mixed media; Magazine pictures, notebook paper, sticker, fake nails, googly eyes on baking sheet. 18.5" x 15"

OPP: Tell us about your recurring materials: curling ribbon, pipe cleaners, beads, hair accessories. What attracts you?

ER: I love my spools of ribbon for their colors and surfaces, and I use them as paint. I can do volumes of exploration with ribbon, as opposed to paint, which is more precious and costly. These materials are readily available and inexpensive, so that I can transform them into my own art materials without even going to an art supply store. Like the pages from one of my spiral bound food diaries, these are ordinary things that I mold into something more precious.

My materials are domestic. I use them to create the fabric of an ordinary woman's life. I use hair accessories partly because they hold things together. But these items also evoke gender and are very recognizable. I juxtapose the hand-made braids and the drugstore bought hair accessories to create a context where people can connect to my work, and they can find their own meaning.

Never ending Narrative, 2016. Mixed media; Food diaries, polyppylene film, ribbon, pipe cleaners, beads, glitter, rhinestones, pony tail holders scrunchy, barrettes, silk cord, sequins, journal, on canvas. 36'' x 84'' dimensions variable.

OPP: How do these materials relate to “the psychological landscape of food addiction, that gorgeous nightmare of attraction and resistance?”

ER: My work is autobiographical. It is my own story in my own voice regarding my relationship with food. In some of my work I have created cakes and brownies that I cannot eat. I make them beautiful and appealing but at the same time they are inedible. They evoke the nightmare of attraction and resistance.

OPP: Do you ever receive the critique that your work is “art therapy” because of its psychological and emotional content? How do you respond?

ER: I have never received that critique, but trust me. . . I am working out something, consciously or unconsciously, in my studio.

I cherish all my misery, 2016. From A Symptom of The Universe, Trestle Projects, Brooklyn, NY.

OPP: You employ chains, braids, twisted cord and yarn in your recent sculptures and installations. How does this visual motif—the form as opposed to the material—underscore the content of your work?

ER: The visual motifs in my work come from my love of glamorous fashion accessories, female memories, and domestic rituals. The chains are inspired by my love for Chanel handbags and accessories from the 80s and 90s. They also speak about being held down, in bondage to something that is outside of you. Braids are one of the first hairstyles we may learn for ourselves in early adolescence. We may have memories of a mother braiding our hair. The hair accessories are nostalgic to me and are part of a female vernacular. The twisted cords and yarns remind me of childhood art projects in school or at summer camp.

People have told me that my work looks alive, that my sculptures come across as creatures, that they have a kind of vitality. I think the visual motifs contribute to this feeling.

Surrendered, 2016. Mixed Media. 7' x 5.5' x 3.5' variable

OPP: Since food addiction is a common and often misunderstood issue, what do you want your viewers to understand about it? Do you feel a sense of responsibility that viewers learn something?

ER: For viewers who can identify personally, I want them to realize that they are not alone, that their struggles with food addiction are real, and that there is help and support out there, that they need to reach out and ask for it.